Abstract
Ann-Marie MacDonald’s Maritime Gothic novel ends far away from the small Nova Scotia town of New Waterford, Cape Breton Island, in an apartment in Harlem, New York, where the secret histories of a New Waterford dynasty stretching over four generations are finally laid out to view as names written on the family tree. A young Afro-Canadian ethnomusicologist and a middle-aged white woman who have never met before discover that they are cousins (their mothers were sisters) and the novel ends with the woman, Lily Piper, inviting the young man, Anthony Piper, to “sit down and have a cuppa tea while I tell you about your mother” (p. 566). This invitation throws the reader back to the opening of the novel, for it is Lily’s voice that begins the narrative as it loops back into the past: “They’re all dead now” (p. 1).
He opens his knapsack and takes out a sealed cardboard tube. “When Miss Piper died, she left me a note with your name and address, and instructions for me to give you this personally.”
He hands the tube to Lily. She breaks the seal at one end and withdraws a paper scroll. She spreads it out on the table.
Anthony asks, “What is it?”
“It’s the family tree,” Lily says. “Look. We’re all in it.”
Rose flicks off the TV, scuffs over on her dilapidated slippers, fishes for her glasses.
“I don’t understand.”
“There you are, there.”
Lily points to the issue of Frances Euphrasia and Leo (Ginger). Sprouting from the union of their branches is his name in green ink, “Anthony (Aloysius).”
(Fall on Your Knees, p. 565)1
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Notes
Ann-Marie MacDonald, Fall on Your Knees (London: Vintage, 1997). All page references will be to this edition and are included in the text.
“Ann-Marie MacDonald,” in Writers on Writing, ed. James Roberts, Barry Mitchell, and R. Zubrinich (Victoria: Penguin Australia, 2002), 203–04.
Ibid., 202.
Melanie A. Stevenson, “Othello, Darwin, and the Evolution of Race in Ann-Marie MacDonald’s Work,” Canadian Literature 168 (Spring 2001): 34–56.
See Suzanne Becker, Gothic Forms of Feminine Fictions (Manchester: Manchester University Press, 1999), 66–76, who explores this concept, first used by
Barbara Godard in “Heirs of the Living Body: Alice Munro and the Question of a Female Aesthetic” in The Art of Alice Munro: Saying the Unsayable, ed. J. Miller (Waterloo: University of Waterloo Press, 1984), 43–71.
Anne Williams, Art of Darkness: A Poetics of Gothic (Chicago: University of Chicago Press, 1995), 171.
Eve Sedgwick, The Coherence of Gothic Conventions (New York and Ithaca: Methuen, 1986), 4–5.
Sigmund Freud, “The Uncanny,” Penguin Freud Library, vol. 14 (London: Penguin, 1990), 335–76.
Melanie A. Stevenson’s “Othello, Darwin, and the Evolution of Race in Ann-Marie MacDonald’s Work,” Canadian Literature 168 (Spring 2001): 34–56, demonstrates how problems of race and fears of miscegenation are unstable social constructions that shift to fit different circumstances. In this novel race is not a problem in business or professional relations but only where sexual relations are concerned.
Katarzyna Rukszto, “Out of Bounds: Perverse Longings, Transgressive Desire and the Limits of Multiculturalism: A Reading of Fall on Your Knees,” International Journal of Canadian Studies 21 (Spring 2000): 17–34.
Gaston Bachelard, The Poetics of Space (Boston: Beacon Books, 1969), 26.
Stuart Hall, “Cultural Identity and Diaspora,” in Colonial Discourse and Post-Colonial Theory: A Reader, ed. P. Williams and L. Chrisman (London and New York: Harvester-Wheatsheaf, 1993), 392.
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© 2003 Coral Ann Howells
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Howells, C.A. (2003). “How do we Know we are who we think we are?”. In: Contemporary Canadian Women’s Fiction. Palgrave Macmillan, New York. https://doi.org/10.1057/9781403973542_6
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